Rising above the ordinary routine of church life, Paul pens a majestic letter calling Christians to remember what God has done for them in Christ and to walk worthy of their calling. Ephesians stands as an extremely significant and intensely practical book for today’s church.

Authorship

Paul claims to be the author of Ephesians (1:1–2; 3:1), and its authenticity is well attested in the early church. A good portion of Ephesians is presented in the first person (1:15–18; 3:1–3, 7–8, 13–17; 4:1, 17; 5:32; 6:19–22), including information related to his prayers, apostolic ministry, and comments about Tychicus, the letter carrier. In addition, Ephesians seems to have been quoted by many of the Apostolic Fathers and is included in early lists of the NT. Since the end of the eighteenth century, however, some have doubted the Pauline authorship of Ephesians for the following reasons (accompanied by counterarguments).

1. The author does not seem to know his audience personally (1:15; 3:2). The “impersonal nature” of the letter makes better sense, however, if it was intended for a wider audience (see “Destination” below).

2. The language and style of Ephesians do not match Paul’s other letters (i.e., unique words and phrases, cumbersome sentences). Yet there are more unique words in Galatians and Philippians, for their length, than in Ephesians. Paul’s style in this letter is undoubtedly more reflective, and he may also have used a trusted secretary (amanuensis), which could account for much of the unusual wording.

3. The many parallels between Ephesians and Colossians suggest that someone other than Paul wrote Ephesians as an imitation of Colossians. Yet parallels are to be expected between two letters sent to the same area at the same time when one deals with a doctrinal error (Colossians) and the other aims to prevent the error from spreading by reflecting on the deep truths of the faith (Ephesians).

4. The theology of Ephesians differs from his undisputed letters (e.g., emphasizing the universal church and deemphasizing justification by faith and the return of Christ). However, the overall purpose of the letter and the lack of an impending church crisis make these emphases fully understandable.

While these four arguments against Pauline authorship are to be taken seriously, the traditional view that Paul wrote Ephesians remains the preferred option. The explicit statements within the text, the unanimous support of the early church, the likely use of a secretary, the absence of a looming crisis, and the overall purpose of the letter offer good reasons to suppose that Paul wrote Ephesians.

Place of Origin and Date

Ephesians was written while Paul was a prisoner (see Eph. 3:1; 4:1; 6:20), but he had been imprisoned on more than one occasion. The traditional view locates Paul in Rome under house arrest when he pens the letter (along with the other Prison Epistles: Colossians, Philemon, and Philippians). Since Tychicus delivered Ephesians, Colossians, and likely Philemon, all three letters must have been written from the same place (Eph. 6:21–22; Col. 4:7–9). Acts 28:30–31 reports that Paul was held captive in Rome for two years, but he retained limited freedom to meet with people and to minister (Eph. 6:19–20; Phil. 1:12–13; Col. 4:3–4). Luke’s use of “we” in Acts 28 indicates that he was with Paul in Rome during that imprisonment (see also Col. 4:14; Philem. 24). Also, Aristarchus, who traveled with Paul to Rome (Acts 27:2), is mentioned in two Prison Epistles (Col. 4:10; Philem. 24).

The two leading alternatives to Rome for the place of origin are Ephesus itself and Caesarea. Because of Paul’s comment about fighting wild beasts in Ephesus (1 Cor. 15:32; cf. 2 Cor. 1:8–11), some have suggested that Paul was imprisoned there, but there is no clear evidence to support that theory. On the other hand, Acts does refer to a lengthy imprisonment for Paul in Caesarea (Acts 24:27). When Paul writes to Philemon, he requests a guest room for an upcoming visit (Philem. 22). In Caesarea, however, Paul had appealed to Caesar and expected a trip to Rome rather than release from prison (Acts 25:10–11). Overall, the traditional view that Paul wrote Ephesians from Rome has more support than the alternative views.

If the place of origin is Rome, then Paul wrote Ephesians during his first Roman imprisonment, around AD 60–62. Most likely, Paul wrote Ephesians about the same time he wrote Colossians and Philemon, in the early or middle part of that imprisonment.

Destination

Although Ephesians traditionally has been connected to the city of Ephesus, the words “in Ephesus” (1:1) are absent from some of the earliest and best Greek manuscripts. The letter itself even suggests that Paul may have been writing for a wider audience. In spite of living in Ephesus for several years, Paul mentions no church members by name (6:21–24), and he makes the awkward comments that he has “heard about” their faith and love (1:15) and assumes they have “heard about” how God has used him (3:2; cf. 4:21). Almost certainly Paul intended this general letter to circulate among several churches in Asia Minor, with each church “filling in the blank” as the letter was read publicly. Since Ephesus was the leading city, the letter became associated more permanently with Ephesus at an early stage. It is also possible that Ephesians is the “letter from Laodicea” mentioned in Col. 4:16, assuming that Tychicus first delivered the letter to Ephesus, with instructions to send it on to Laodicea and Colossae.

Purpose

Paul did not write Ephesians to solve a major problem or deal with any particular emergency in the church. Instead, he wrote a broadly reflective letter to help Christians remain strong in their faith. He had spent almost three years teaching and caring for some of these people, and he wanted to make sure that they continued to follow Jesus. Specifically, Paul wanted believers to have a deeper understanding and experience of three realities: (1) the new life in Christ; (2) the new community in Christ; (3) the new walk to which Christ called them.

Paul focuses on the new life experienced in Jesus Christ. The expression “in Christ” and parallel phrases such as “in the Lord” or “in him” are found almost forty times in Ephesians. God will unite and restore all of creation under one Lord, Jesus Christ (1:10). Paul also stresses the new community through words such as “unity,” “one,” and “with/together with” and concepts such as church, body, temple, and bride. When we are connected to Christ, we are also connected to a new community. This new community is called to a new walk that honors Christ, one characterized by love for God and for people.

Outline and Contents

I. Letter Opening (1:1–2)

II. Praise for Spiritual Blessings in Christ (1:3–14)

III. Prayer for Spiritual Understanding (1:15–23)

IV. New Life in Christ (2:1–10)

V. New Community in Christ (2:11–22)

VI. Paul’s Unique Role in God’s Plan (3:1–13)

VII. Paul’s Prayer for the New Community (3:14–21)

VIII. New Walk in Christ (4:1–6:20)

A. Walk in unity (4:1–16)

B. Walk in holiness (4:17–32)

C. Walk in love (5:1–6)

D. Walk in light (5:7–14)

E. Walk carefully (5:15–6:9)

F. Walk in the Lord’s strength (6:10–20)

IX. Letter Closing (6:21–24)

I. Letter opening (1:1–2). The letter opens in typical fashion by naming the author and the audience before adding a greeting. Paul, an “apostle of Christ Jesus by the will of God,” writes to God’s people in Ephesus (and surrounding cities). He greets his readers with “grace and peace,” themes that appear throughout the letter.

II. Praise for spiritual blessings in Christ (1:3–14). Ephesians explodes in adoration and praise: “Praise be to [or ‘blessed be’] the God . . . who has blessed us . . . with every spiritual blessing in Christ.” God’s people praise him for their election (1:4–6), for their redemption and wisdom to understand God’s master plan (1:7–12), and for sealing them with the Holy Spirit (1:13–14). Each section ends with a similar phrase, “to the praise of his glory” (1:6, 12, 14), showing that the triune God in his essential character (his glory) is worthy of highest praise.

III. Prayer for spiritual understanding (1:15–23). After praising God for his blessings, Paul now asks for spiritual wisdom that his audience might comprehend those blessings (as described in both the previous section and the rest of the letter). As the Spirit enlightens their hearts, they come to know the hope of God’s calling, the glory of God’s inheritance, and the greatness of God’s power (1:18–19), which was supremely displayed in Jesus Christ’s resurrection and exaltation (1:20–23).

IV. New life in Christ (2:1–10). Paul now turns his attention to the new life available in Christ (2:1–10). First, he offers a lengthy description of a person’s spiritual state without Christ (2:1–3). Second, he explains how God came to the rescue of such helpless and hopeless people. Moved by his love and mercy, God has mysteriously allowed believers to participate in Christ’s death, resurrection, and exaltation (2:4–6). God’s purpose in saving people was to demonstrate the “riches of his grace” expressed to us in Jesus (2:7). There is perhaps no better summary of this salvation message than 2:8–10: the basis of salvation is God’s grace, the means of receiving salvation is faith, and the result of salvation is good works.

V. New community in Christ (2:11–22). God not only has given new life to individuals in Christ but also has created a new community, comprised of both Jews and Gentiles. As Gentiles, the Ephesians’ condition outside of Christ was desperate: no Messiah, no connection to God’s people, no promise of salvation, no hope, and no relationship with God (2:11–12). But now they have been brought near through Christ’s sacrifice on the cross (2:13). In Christ, Jews and Gentiles have now been reconciled to each other in a new spiritual community (2:14–18). They are full-fledged members of God’s kingdom and God’s family. What is more, they are even part of God’s holy temple (2:19–22).

VI. Paul’s unique role in God’s plan (3:1–13). After describing God’s strategy to unite Jewish and Gentile believers in Christ, Paul begins to pray for these believers (3:1). Almost immediately, however, he breaks off his prayer to explain more about God’s “secret plan” or “mystery” and his own role in that plan. Only the grace and power of God could transform a persecutor of the church into one of the church’s great leaders (3:2–9). Now God is using his multicultural church to announce his manifold wisdom to the heavenly powers (3:10–11). Since God is using Paul to fulfill his purpose, no one should be discouraged by Paul’s sufferings (3:12–13).

VII. Paul’s prayer for the new community (3:14–21). Paul now resumes his prayer (3:1) and asks that God may strengthen believers by the Holy Spirit in their inner being according to his glorious riches (3:16). They will know the prayer has been answered when Christ feels at home in their hearts and they experience his indescribable love more and more. The final purpose of the prayer is that they be filled with the “fullness of God” or become like Christ (3:17–19; cf. 4:13). Although it may appear that Paul has asked for too much, the doxology in 3:20–21 affirms that God is able to do more than can be imagined.

VIII. New walk in Christ (4:1–6:20). God’s gift of new life and his creation of a new community in Christ (chaps. 1–3) call for a new walk (chaps. 4–6). The important Greek word oun (“then, therefore”) in 4:1 marks a transition from the blessings and privileges of the church (chaps. 1–3) to the conduct and responsibilities of the church (chaps. 4–6). Obedience comes as a response to God’s grace.

A. Walk in unity (4:1–16). Believers are urged to live a life (or walk) worthy of their calling (4:1), and this worthy walk begins by maintaining the unity of the Spirit (4:3). The triune God perfectly exemplifies a diverse unity (4:4–6), and Paul suggests in 4:7–13 that diversity within the body of Christ actually enriches unity. All members are gifted, but they are gifted in different ways so as to benefit the body. The goal of unity is full maturity in Christ, resulting in discernment, truth, edification, and love (4:14–16).

B. Walk in holiness (4:17–32). Paul reminds his audience that rather than living like pagans (4:17–19), they have put off the old self (former life apart from Christ) and have put on “the new self, created to be like God in true righteousness and holiness” (4:20–24). Now they are called to live like the new people that they are in Christ. Paul offers a list of specific exhortations in 4:25–32 to illustrate what it means to walk in holiness.

C. Walk in love (5:1–6). Along with walking in unity and holiness, believers are called to walk in love. Positively, this means imitating the Father and loving sacrificially like the Son (5:1–2). Negatively, this means refusing to indulge in selfish sensuality (5:3–6). Paul closes this section by warning that immoral, impure, greedy, idolatrous people will inherit God’s wrath rather than God’s kingdom.

D. Walk in light (5:7–14). Although believers once lived in darkness, they are now light in the Lord and should walk as children of light (5:7–9). They need to discern what pleases the Lord and reject the useless deeds of darkness (5:10–11a). Instead, they are to expose and transform the darkness (5:11b–14).

E. Walk carefully (5:15–6:9). Paul, using three contrasts, cautions believers to walk carefully: not as unwise, but as wise (5:15); not as foolish, but with understanding (5:17); and not getting drunk, but being filled with the Spirit (5:18). Paul then specifies three results of being filled with the Spirit: worship, gratitude, and mutual submission (5:19–21). In 5:22–6:9 Paul explains how this final characteristic (mutual submission) is applied within the Christian household.

F. Walk in the Lord’s strength (6:10–20). Paul concludes with instructions about walking in the Lord’s strength. Christ has already won the victory over the powers of evil, but believers should expect continued attacks. Their task is to stand firm, using God’s armor of truth, righteousness, the gospel of peace, faith, salvation, and the word of God. Prayer is required to appropriate the armor of God. Paul began the letter by praying for his readers (1:15–23); now he asks them to pray that he will fearlessly declare the mystery of the gospel.

IX. Letter closing (6:21–24). Paul concludes with a commendation of Tychicus, the letter carrier, and a benediction of peace, love, and grace.